Homily
for the 2nd Sunday of Advent (Cycle C)
Based
on Lk 3:1-6 (Gospel),
Bar 5:1-9
(First Reading) and Phil 1:4-6,8-11 (Second Reading)
From
the Series: “Reflections and Teachings of the Desert”
VOICE IN THE DESERT
(John The Baptist-Part 2)
The Gospel reading for this 2nd
Sunday od Advent is fromLk 3:1-6.
Verse 1
says: In the fifteenth year of
Tiberius Caesar’s reign,a when Pontius Pilateb was
governor of Judaea, Herodc tetrarch of Galilee, his brother Philipd
tetrarch of the land of Ituraea and Trachonitis, Lysaniase tetrarch
of Abilene… Footnote a says
“Here, as in 1:5 and 2:1-3, Lk dates his
narrative by secular events. Tiberius succeeded Augustus, 2:1, on 19 August 14
AD. The 15th year, therefore, is from 19 August 28 AD to 18 August 29 AD.
Alternatively, if the Syrian method of calculating the year of a reign is being
followed, the 15th year is from Sept-Oct 27 AD to Sept-Oct 28 AD. At that time,
Jesus was at least 33 years old, possibly 35 or 36. The indication of v. 23 is
approximate, and perhaps it only means that Jesus was old enough to exercise a
public ministry. The mistake in calculating the ‘Christian Era’ results from
taking 3:23 as an exact figure: the 15th year of Tiberius was 782 ‘after the foundation
of Rome’; Dionysius Exiguus subtracted 29 full years from this, arriving at 753
for the beginning of our era. Actually, it should have been 750 or even 746”; Footnote
b says “Procurator
of Judaea (including Idumaea and Samaria) 26-36 AD”; Footnote c
says “The Herod referred to is Herod Antipas, son of Herod the Great and
Malthake; he was tetrarch of Galilee and Peraea from 4 BC to 39 AD.”;
Footnote d says “Son
of Herod the Great and Cleopatra, tetrarch from 4 BC to 34 AD”; and Footnote e - Known from two
inscriptions. Abilene was in Anti-Lebanon.
Parallel texts are:
1.
Mt 3:1-12 - The
preaching of John the Baptist. In due coursea John the Baptist
appeared; he preached in the wilderness of Judaea and this was his message (v.
1) ‘Repent’, b for the kingdom of
heaven c is close at hand! (v.2). This was the man the prophet Isaiah
spoke of when he said: A voice cries in
the wilderness: Prepare a way for the Lord, make his paths straight. (v. 3).
This man John wore a garment made of camel-hair with a leather round his waist,
and his food was locusts and wild honey (v. 4). Then Jerusalem and all Judaea
and the whole Jordan district made their way to him (v. 5), and as they were
baptized by him in the river Jordan they confessed their sins.d (v. 6)But when he saw a
number of Phariseese and Sadduceesf coming for baptism he
said to them (v. 7), ‘Blood of
vipers, who warned you to fly from the retribution that is coming? gBut if you are
repentant, produce the appropriate fruit (v. 8), and do not presume to tell
yourselves, “We have Abraham for our father”, because I tell you, God can raise
children for Abraham from these stones (v. 9). Even now the axe is laid to the
roots of the trees, so that any tree which fails to produce good fruit will be
cut down and thrown on the fire (v. 10) I baptize you in water for repentance,
but the one who follows me is more powerful then I am, and I am not fit to
carry his sandals; he will baptize you with the Holy Spirit and fire h (v. 11). His
winnowing fan is in his hand; he will clear his threshing floor and gather his
wheat into the barn; but the chaff he will burn in a fire that will never go
out.’I Footnote a says
“Lit. ‘in those days’. Stereotyped expression, merely a formula of transition”;
Footnote
b says “Metanoia, rendered ‘repentance’, inspires a change of heart;
‘conversion’ in the technical sense.”; Footnote c says “Instead of ‘Kingdom of God’, cf. 4:17+. The
phrase is proper to Mt. and reflects the Jewish scruple which substitutes
metaphor for the divine name.”; Footnote d says “The rite of immersion, symbolic of
purification or of renewal, was familiar to the ancient religions and to
Judaism (baptism though suggested by these practices is distinct from them for
three main reasons; it is directed to moral, not ritual, purification (3:2,6,8,11; Lk
3:10-14); it takes place one only and for this reason appears as a
ceremony of initiation; it has an eschatological value in so far as it
enrolls its recipients among the number of those who professedly and actively
prepare themselves for the imminent
coming of the Messiah and who are, therefore, the messianic community in
anticipation (3:2,11; Jn 1:19-34). It produces a real effect upon the soul but
this effect is not produced sacramentally since it depends on something that
has not yet taken place: this future event is God’s Judgment embodied in the
coming Messiah whose ‘fire’; will purify or consume according to the good or
bad dispositions it meets with; he alone, and not John. Will baptize ‘in the
Holy Spirit’ (3:7,10-12). John’s baptism continued to be continued to be
administered by the disciples of Jesus (Jn 4:11-2)until it was absorbed by the
new rite which he had instituted (Mt 28:19:Ac 1:5+: Rm 6:4+)”; Footnote e says “A Jewish sect, rigid observers of the Law;
undue attachments to the oral tradition of their rabbis led, however, to an
extravagant and artificial casuistry; Footnote f says “In
opposition to the outlook of the Pharisees these rejected all traditions not
contained in the written Law. They came for the most part from the great
priestly families. They were less devout than the Pharisees and more
politically minded.”; Footnote g says “The retribution of the day of Yahweh (Am.
5:18+), which was to inaugurate the messianic era”; Footnote h says “In
the OT, fire, a purifying element more refined and efficacious than water, was
already a symbol of God’s supreme intervention in history and of his spirit,
which comes to purify hearts, cf. Is. 1:25, Zc. 13:9, Ml. 3:2-3, Si. 2:5, etc.”;
and Footnote i says “The fire of Gehenna which forever goes on
consuming what has defied purification (Is 66:24; Jdt 16:17; Si 7:17; Zp 1:18;
Ps 21:9, etc.).”
2.
Mk 1:1-8 - The beginning of the Good Newsa of Jesus Christ, the
Son of Godb (v. 1). It is written in the book of the prophet
Isaiah: Look I am going to send my
messenger before you: he will prepare your way (v. 2) A voice cries in the wilderness: Prepare a
way for the Lord, make his paths straight (v. 3), and so it was that John the
Baptist appeared in the wilderness, proclaimingc a baptism of
repentance for the forgiveness of sins (v. 4). All Judaea and all the people of
Jerusalem made their way to him, and as they were baptized by him in the river
Jordan they confessed their sins (v. 5). John wore a garment of camel-skin,d
and he lived on locusts and wild honey (v. 6). In the course of his preaching
he said, ‘Someone is following me, someone who is more powerful than I am, and
I am not fit to kneel down and undo the strap of his sandals (v. 7). I have
baptized you with water, but he will baptize you with the Holy Spirit (v. 8). Footnote a says “Good_News. Old English ‘god-spel’, Greek
euaggelion, hence Lat. evangelium. The word is used in the NT to mean, not a
book, but the Good News of salvation. Jesus being both its messenger and its
message.”; Footnote b says “Om
‘Son of God’”; Footnote c says “Var. ‘John appeared, baptizing in the wilderness and proclaiming…’;
and Footnote d says “Var.
‘John wore a garment of camel-hair with a leather belt round his waist”, cf. Mt
3:4.”
3.
Lk 1:80 - Meanwhile
the child grew up and his spirit matured.gg And he lived out in the
wilderness until the day he appeared openly to Israel.
Footnote gg says “A
kind of refrain: 2:40,52; cf. 1:66 and cf Ac 2:41+; 6:7+.”
4.
Mt 27:2 - They
had him bound, and led him away to hand him over to Pilate,a the
governor. Footnote a says “Var
‘Pontius Pilate’, Cf. Lk 3:1+. In Judaea, as in all the provinces of the
Empire, Rome reserved to itself power of life and death: the Jews had to
approach this magistrate for confirmation and execution of the sentence they
had promulgated.”
Verse 2
says: during the pontificate of
Annas and Caiaphas,f the word of God came to John son of Zechariah, in the wilderness… Footnote f
says “The high priest in office was Joseph, called Caiaphas; he exercised
this function from 18-36 AD and played a leading part in the plot against
Jesus, cf. Mt 26:3; Jn 11:49; 18:14. His father-in-law, Annas, who had been
High priest from 6 (?) to 15 AD is associated with him and even named first,
cf. Ac 4:6 and Jn 18:13,24, as if his prestige was such that he was high priest
in all but name.”
Parallel texts are:
1.
Jr 1:2 - The word of Yahweh was addressed to him in
the days of Josiah son of Amon, king of Judah, in the thirteenth year of his
reignc. Footnote c says
“Formula introducing the narrative of the
prophet’s call (6:26), 1:4-19.”
2.
Ho 1:1 - The word of Yahweh was addressed to Hosea son
of Beeri when Uzziah, Jotham, Ahaz and Hezekiah were reigning in Judah, and
Jeroboam son of Joash in Israel.a Footnote a says “More
accurately, it was under the last king of Israel that Hosea chiefly exercised
his prophetic ministry. Menahem (743-738), Pekahiah (738-737), Pekah (737-732),
Hoshea (732-724).”
Verse 3 says: He went through the whole Jordan district
proclaiming a baptism of repentance for the forgiveness of sinsg
Footnote g says “Probably
in the neighborhood of Jericho.”
Parallel
text is Jn 1:23 that says: So John said, ‘I am as Isaiah prophesied: a voice
that cries in the wilderness: Make a straight way for the Lord’.
Verses 4, 5
and 6 say: as it is written in the book of the sayings of the prophet Isaiah: A
voice cries in the wilderness: Prepare a way for the Lord, make his paths
straight. Every valley will be filled in, every mountain and hill be laid low,
winding ways will be straightened and rough roads made smooth and all mankind
shall see the salvation of God.
Parallel
text for verse is Is 40:3-5 that says: A voicec cries, ‘Prepare in the
wilderness a way for Yahweh. Make a straight highway for our God across the
desert.d (v. 3) Let every valley be filled in, every mountain and
hill be made low,e let every cliff become a plain, and the ridges a valley (v. 4);
then the glory of Yahweh shall be revealed and all mankind shall see it; for
the mouth of Yahweh has spoken’ (v. 5). Footnote c says “The voice of Yahweh addressing the prophet.
The evangelists quote this text in its LXX form; ‘A voice of one who cries in
the wilderness…’; for them this is the voice of John the Baptist, the
forerunner of the Messiah.”; Footnote
d says “The Exodus is to be repeated; Yahweh will
lead his people back to Palestine. The wonders of the Exodus have already been
recalled by Isaiah, 10:25-27, as an earnest of God’s protection. The prophets
of the Exile elaborate this theme. As of old, God will come to save his people,
Jr. 16:14-15; 31:2; Is. 46:3-4; and 63:9
(repeating Ex. 19:4) The miracles of the first Exodus, Mi. 7:14-15, the
crossing of the Red Sea, Is. 11:15-16; 43:16-21; 51:10; 63:11-13; the water
from the rock, 48:21; the bright cloud, 52:12;
cf. 4:5-6, the desert march, 40:3f; cf. Ba. 5:7-9; become both type and
guarantee of the second, from Babylon to Jerusalem. On the theme of the Exodus
see also Ho. 2:16+.”; Footnote e
says “Mountains symbolize the arrogance
of the great; the reduction of these has already been foretold in Is 2:12-15 as
a sign of the ‘day of Yahweh’.”
The First Reading is from Bar 5:1-9.
Verse 1
says: Jerusalem, take off your dress of sorrow and distress, put on the beauty
of the glory of God forever,
Parallel texts are:
1.
Tb 13:16 - …because Jerusalem shall be built
anew and his house for ever and ever.
2.
Is 52:1 - Awake, awake! Clothe yourself in
strength, Zion. Put on your richest clothes, Jerusalem, holy city; since no
longer shall there enter you either the uncircumcised or the unclean.
Verses
2,3,4 5, and 6 say: Wrap the cloak of the integrity of God around you, put the diadem of
the glory of the Eternal on your head; since
God means to show your splendor to every nation under heaven, Since the name
God gives you forever will be, ‘Peace through integrity, and honor through
devotedness’.a Arise, Jerusalem, stand on the heights and turn your
eyes to the east: see your sons reassembled from west to east at the command of
the Holy One, jubilant that God has remembered them. Though they left you on foot, with enemies for
an escort, now God brings them back to you like royal princessb
carried back in glory. Footnote a says “For
the other messianic names given to Jerusalem, cf. Is 1:26+; 60:14+; Jr 33:16;
Ezk 48:15”; and Footnote b says “Lit.
‘sons of the kingdom’ Vulg. And some Greek MSS; ‘as (on) a royal throne’ Greek.
On this second Exodus, cf. Is 40:3+.”
Parallel texts for verse 6 are:
1.
Is 49:22
- Thus speaks the Lord Yahweh: I beckon
to the nations and hoist my signal for the people.k They will bring
back your sons in the cloak,l they will take your daughters on their
shoulders. Footnote k
says “In 5:26, this signal called
in the invader, now it proclaims salvation”; and Footnote
l says “As babes are tenderly carried.”
2.
Is 60:4
- Lift up your eyes and look around: all are assembling and coming towards you,
your sons from far away and your daughters being tenderly carried.
Verse 7
says: For God has decreed the flattening of each high mountain, of the
everlasting hills, the filling of the valleys to make the ground level so that
Israel can walk in safety under the glory of God.
Parallel
text is Is 40:3,4 that says: A voicec
cries, ‘Prepare in the wilderness a way for Yahweh. Make a straight highway for
our God across the desert.d (v. 3) Let every valley be filled in,
every mountain and hill be made low,e let every cliff become a
plain, and the ridges a valley (v. 4); Footnote
c says “The voice of
Yahweh addressing the prophet. The evangelists quote this text in its LXX form;
‘A voice of one who cries in the wilderness…’; for them this is the voice of John
the Baptist, the forerunner of the Messiah.”; Footnote
d says “The Exodus is to be repeated; Yahweh will
lead his people back to Palestine. The wonders of the Exodus have already been
recalled by Isaiah, 10:25-27, as an earnest of God’s protection. The prophets
of the Exile elaborate this theme. As of old, God will come to save his people,
Jr. 16:14-15; 31:2; Is. 46:3-4; and 63:9
(repeating Ex. 19:4) The miracles of the first Exodus, Mi. 7:14-15, the
crossing of the Red Sea, Is. 11:15-16; 43:16-21; 51:10; 63:11-13; the water
from the rock, 48:21; the bright cloud, 52:12;
cf. 4:5-6, the desert march, 40:3f; cf. Ba. 5:7-9; become both type and
guarantee of the second, from Babylon to Jerusalem. On the theme of the Exodus
see also Ho. 2:16+”; and Footnote e says “Mountains symbolize the arrogance of the
great; the reduction of these has already been foretold in Is 2:12-15 as a sign
of the ‘day of Yahweh’.”
Verses 8
and 9 say: And the forests and every fragrant tree will provide shade for
Israel at the command of God; For God will guide Israel in joy by the light of
his glory with his mercy and integrity for escort.
Parallel text for verse 8 is Is
41:19 that says: In the wilderness I will put cedar trees, acacias,
myrtles, olives. In the desert, I will plant juniper, plane tree and cypress
side by side.
The Second Reading is from Phil 1:4-6,8-11.
Verse 4
says: Every time I pray for all of you, I pray with joy,b Footnote b
says “Joy is one of the chief characteristics of this letter; cf. 1:18,25; 2:2,17,28,29;
3:1; 4:1,4,10.”
Parallel texts are:
1.
1 Th 1:2 - We
always mention you in our prayers and thank God for you all…
2.
Ph
1:18,25 - But does it matter? Whether from dishonest motives or in sincerity,
Christ is proclaimed; and that makes me happy…(v. 18)This weighs with me so
much that I feel sure I shall survive and stay with you all, and help you to
progress in the faith and even increase your joy in it…(v. 25).
3.
Ph 2:2,29
…then be united in your convictions and
united in your love, with a common purpose and a common mind. That is the one
thing which would make me completely happyc (v. 2). Give him a most
hearty welcome, in the Lord; people like him are to be honored (v. 29). Footnote c says “The
urgent plea for unity suggests that internal divisions threatened the peace of
the Church of Philippi, cf. 1:27; 2:14; 4:2. Note how Paul keeps insisting that
he is addressing all of them, 1:1,4,6,25; 2:17,26; 4:21.”
4. Ph 3:1 -
Finally, my brothers, rejoice in the Lord.a Footnote a says “Paul interrupts the conclusion of the letter
to add a long postscript.”
5.
Ph 4:1 -
So then, my brothers and dear friends, do not give way but remain faithful in
the Lord. I miss you very much, dear friends; you are my joy and my crown.
6.
Ph 4:10 - It
is a great joy to me, in the Lord, that at last you have shown some concern for
me again; though of course you were concerned before, and only lacked an
opportunity.
7.
1 Th 5:16 - Be happy at all times.
8.
1 Co 1:8 - And he will keep you steady and without blamed
until the last day, the daye of our Lord Jesus Christ. Footnote d says “Cf. Ph 1:10; 2:15f; Ep 1:4; Col 1:22; 1 Th
3:13; 5:23; Jude 24”; Footnote e
says “This ‘day of the Lord’, 5:5; 2 Co 1:14, 1 Th 5:2; 2 Th 2:2; cf. 2 P.
3:10, called also the ‘day of Christ’, Ph 1:6,10; 2:16, or simply the ‘day’, 2
Th 1:10; 2 Tm 1:12, 18; 4:8; cf. Mt 7:22; 24:36; Lk 10:12; 21:14, or ‘the day
of the Son of Man’, Lk 17:24, cf. v. 26, or ‘the day of God’, 2 P 3:12, or ‘the
day of visitation’, 1 P 2:12, or ‘the great day’, Jude 6; Rv 6:17; 16:14, or
‘the last day’, Jn 6:39,40,44,54; 11:24; 12:48, is the fulfillment in the
eschatological era, ushered in by Christ, of the ‘day of Yahweh’ foretold by
the prophets, Am 5:18+. The fulfillment begins with the first coming of Christ,
Lk 17:20-24, and the punishment of Jerusalem, Mt 24:1+; and this final stage in
the history of salvation, cf. Ac 1:7+, will be completed by the glorious second
coming, 1 Co. 1:7+; 15:23+; 1 Tm 6:14+, of the Sovereign Judge, Rm 2:6+; Jm
5:6-9. A cosmic upheaval and renewal will accompany it (cf. Am 8:9+), Mt
24:29p+; Heb 12:26f; 2 P 3:10-13; Rv 20:11; 21:1; cf. Mt 19:20; Rm 8:20-22.
This day of light is coming, Rm 13:12; Heb 10:25; Jm 5:8; 1 P 4:7; cf. 1 Th
5:5,8, but exactly when is uncertain, 1 Th 5:1+, meanwhile we must prepare for
it. 2 Co. 5:2+.
Verses 5, 6
and 8 say: Remembering how you have helped to spread the Good Newsc
from the day you first heard itd right up to the present. I am quite
certain that the One who began this good work in you will see that it is
finished when the Day of Christ Jesus comes. …and God knows how much I miss you
all, loving you as Christ Jesus loves you.
Parallel
text for verse 8 is Rm 1:9 that says: The God I worship f spiritually g
by preaching the good News of his Son knows that I never fail to mention you in
my prayers.
Footnote f
says “Lit. ‘I offer worship offered to God, cf. 15:16, like the Christian
life itself, since both depend on charity, 12:1; Ph 2:17; 3:3; 4:18, Ac 13:2; 2 Tim 1:3; 4:6; Heb 9:14; 12:28; 13:15;
1 P 2:5”; Footnote g says
“By spirit (pneuma) Paul sometimes means
the highest element in a human being, Rm 1:9; 8:16; 1 Co 2:11; 16:18; 2 Co
2:13; 7:13; Ga 6:18; Ph 4:23; Phm 25; 2 Tm 4:22; cf. Mt 5:3; 27:50; Mk 2:8;
8:12; Lk 1:47,80; 8:55; 23:46; Jn 4:23f; 11:33; 13:21; 19:30; Ac 7:59; 17:16;
18:25; 19:21. This he distinguishes from
the flesh, the lower element (1 Co 5:5; 2 Co 7:1; col. 2:5; cf. Mt 26:41p; 1 P
4:6; Rm 7:5), from the body (1 Co 5:3f; 7:34; cfJm 2:26; Rm 7:24), and from the
psyche also (1 Th 5:23+; cf. Heb 4:12; Jude 19); it bears some relationship to
nous (Rm 7:25; Ep 4:23) Cf also ‘dispositions of the spirit’ in 1 Co 4:2); 2 Co
12:18; Ga 6:1; Ph 1:27. By choosing this traditional term (Cf. Is. 11:2+)
instead of the nous of the Greek
philosophers, the NT can suggest a deep affinity between the human
spirit and the Spirit of God that stimulates and guides it, Rm 5:5+; Ac 1:8+.
There are many texts where it is hard to tell whether it is the natural or
supernatural spirit that is referred to, the personal or the indwelling spirit-
cf. e.g. Rm 12:11; 2 Co 6:6; Ep 43:23; 6:18; Ph 3:3 var. Col 1:8, Jude 19, etc.
Verse 9 says: My prayer is that your love for each other may increase more and
more and never stop improving your knowledge and deepening your perception
Parallel texts are:
1.
Col
1:9-10 - That will explain why, ever since the day he told us, we have never
failed to pray for you, and we ask God is that through perfect wisdom and
spiritual understanding you should reach the fullest knowledge of his will.
2.
Phm 6 - I pray that this faith will give rise to a
sense of fellowship that will show you all the good things that we are able to
do for Christ.b Footnote b says “Lit.
‘that the fellowship of your faith may become effectual in a full knowledge of
every good thing in us for Christ; i.e. faith unites a person not only to
Christ but to all who are his brothers
through their union with Christ. Faith and love go together, v. 5, and Paul
expects that faith will produce practical results. ‘effectual’; var. (Vulg.)
‘manifests’, ‘we are able’; var. (Vulg.) ‘you are able’.”
Verse 10 says: So that you can always recognize what is best. This will help you
to become pure and blameless, and prepare you for the Day of Christ,
Parallel texts are:
1.
Ph 1:6 - I am
quite certain that the One who began this good work in you will see that it is
finished when the Day of Christ Jesus comes.
2.
Heb 5:14 - Solid
food is for mature men with minds trained by practice to distinguish between
good and bad.
Verse 11
says: when you will reach the perfect goodness which Jesus Christ
produces in us for the glory and praise of God.
Parallel texts are:
1.
Ph 3:9…and be given a place in him, i am no longer
trying for perfection by my own efforts, the perfection that comes from the Law,
but I want only a perfection that comes
through faith in Christ, and is from God and based on faith.g
Footnote g says “The
difference between these two sorts of perfection form the entire subject of
Paul’s letters to the Christians of Galatia and Rome.”
2.
Jn 15:1
- I am the vinea and my
Father is the vinedresser. Footnote a says “On the vine image, cf. Jr 2:21; Is. 5:1+. In the synoptic, Jesus uses
the vine as a symbol of the kingdom of God, Mt 20:1-8; 21:28-31, 33-41 and p, and
‘the fruit of the vine’ becomes the Eucharistic sacrament of the New Covenant,
Mt 26:29p. Here he calls himself the true vine whose fruit, the true Israel,
will not disappoint God’s expectation”.
3.
Heb
12:11 - Of course, any punishment is most painful at the time, and far from
pleasant; but, later, in those on whom it has been used, it bears fruit in
peace and goodness.
4.
Jm 3:18
- Peacemakers, when they work for peace, sow the seeds which will bear fruit in
holiness.
The following is taken from my homilies for December 16 to 25 on the
“Messianic Connections”:
Today’s Gospel is taken from John
5:33-36. It talks about the real identity of John the Baptist according to this
gospel of the Apostle John.
Let us first paraphrase the whole of
this gospel in order to understand what it is saying to us now.
First, is verse 33. It
says: They sent messengers to John.
Who
were these messengers? They
were priests and Levites from Jerusalem sent by the Jews (Jh, 1:19).
It is historically note-worthy to remember
that John the Baptist did not belong to the existing two Jewish religious sects
at that time, the Pharisees and the Sadducees (Cf. Mt. 3:7), but belonged to
another sect, the Essenes. The Essenes and the Pharisees both belonged to the
Hasidean (the “devout” mentioned in 1 Mac. 2:42) party, which was devoted to
the Law. When the Hasideans later
rejected the policies of the Hasmonaeans, the Pharisees and the Essenes split
into two separate groups. The Pharisees were identified with the Hasmonaean
Party and Herodian Dynasty, whose policy was to cooperate with the foreign (the
Greeks and the Romans) conquerors of the Holy Land. On the Sadducees, see note
on Acts 23:8 of the Jerusalem Bible.
Hence, politically and religiously,
John the Baptist belonged to the Essenes community. We now know extensively
about this community with the recent discovery of the Qumran caves, which was
one of the prosperous Essenes centers at the time of John the Baptist and Jesus
Christ. The Essenes was a Jewish sect, founded on the Hasidean tradition, which
strongly believed in the restoration of the glory of ancient Israel through the
coming of the promised successor king to the Davidic throne, who is the
Messiah, the Christ, and the Savior of Israel, who will liberate the people
from foreign domination by the Romans. They did not recognize the Temple built
by Herod the Great at Jerusalem, and, therefore, they rejected its priesthood,
its religion, and its traditions. They remained as the assembly, or the
“church”, in the wilderness (Dt. 4:10, 9:10, 18:16; Ac 7:38, Rev. 12:14), until
the time that the full glory of the Davidic kingdom and its Temple will once
more be established with the coming of the promised Messiah, who is the
successor of King David (2 Sam. 7:1+, 7:12,, Is. 9:5f, 11:1f, Mi. 5:1-3, Mt.
1:1+, Rom. 1:3, 1 Tim. 3:16, Heb. 7:14, Rev. 22:16). Hence, the Essenes
communities scattered throughout the Palestinian deserts were alive and burning
with the Messianic hope and expectation. It is in this context that John the Baptist
and Jesus Christ, another member of the Essenes community, performed their
individual ministry. As they belonged to the Essenes tradition, they opposed
the Pharisees and the Sadducees, their priests, Levites, and all the other
Jewish religious leaders, whom they believed had politically compromised the
ancient faith of Israel when these chose to cooperate and coexist with the
foreign conquerors of their country.
Why
did the Jews send these priests and Levites from Jerusalem to John the Baptist?
Because: “A feeling of expectancy had grown
among the people, who were beginning to think that John might be the Christ”
(Lk. 3:15), the longed- for-Messiah, the Anointed son of David who was promised
to come, the Savior of Israel.
What did
these priests and Levites do to John the Baptist? They
asked him, “Who are you?”
Verse 33 continues… And he gave his testimony to the truth.
Why did John testify to the truth? Because he was:
v
a witness (Jh. 1:7,8.15, Cf. Mt. 6:22-23);
v
a herald or precursor (Lk. 1:76, Act 13:24);
v
a messenger, an envoy or emissary (Ml. 3:1).
What is
the truth in John’s testimony? That he was not:
v
Elijah (or the reincarnation of Elijah) (Jh.
1:21, Ml. 3:23-24, Mt. 17:10-13), who was taken bodily to heaven;
v
The Prophet Moses (Dt. 18:15,18), Nb. 12:7+),
who was also taken bodily to heaven (Dt. 34:6, Jude 9);
v
The Christ (Jh. 1:20, 3:28; Lk. 3:15, Ac
13:25);
v
Nor as the one they imagined him to be (Act
13:25); Regarding the resurrection of
John the Baptist, see Herod’s belief that Jesus is the resurrected John the
Baptist (Mt. 14:2+).
Therefore, who was he?
“Who are you? We must take back an answer to
those who sent us. What have you to say about yourself?” asked these priest and
Levites from Jerusalem whom the Jews sent to John the Baptist (Jh. 1:22).
John’s
answer is:
v
I AM A
VOICE IN THE WILDERNESS (Jh. 1:23). “A voice cries, ‘Prepare in the wilderness
a way for YHWH. Make a straight highway for our God across the desert’ (Is.
40:3)”…”A highway undefiled, a sacred way…the unclean may not travel by it, nor
fools stray along it” (Is. 35:8).
Wilderness
means “eremus” (Latin), “yermo” (Sp.), “desert” (Eng.) from where the word
“hermit”or “hermitage” (“hermita” or house in the wilderness) comes from.
In saying
that John the Baptist was “a voice in the wilderness”, Apostle John was clearly
indicating the connection of John the Baptist to the Essenes communities found
at Qumran and the Jordan territory of Judea. These desert communities were the
continuation and the reliving of the assembly, or “church”, in the wilderness
during the times of Moses, Joshua and the Judges, the first two kings, and the
prophets of ancient Israel (cf. Dt. 4:10, Ac 7:38), wherein the center was the
tent sanctuary (Cf. Ex. 25:40, 2 S. 7:6,
Ac. 7:44, Heb. 8:2,5). John the Baptist, therefore, was a minister, a priest
(Cf. Lk. 1:7) of this church, or assembly, in the wilderness.
v
YOU, LITLE CHILD, SHALL BE CALLED PROPHET OF
THE MOST HIGH (Lk. 1:76) …Much more than a prophet, “Since of all children born
of women, a greater than John the Baptist has never been seen” (Mt. 11:9,11).
But, what kind of prophet? A prophet with the spirit and power of Elijah
(Lk. 1:17, Mt. 17:10-13, Ml. 3:23-24, Mt. 11:14).
On Elijah,
please read Si. 48:1,10; Ml. 3:23. He murdered, by means of beheading, the 100 priests of Baal. He was taken up
bodily in a chariot of fire. John the Baptist was believed to be the
reincarnation of Elijah. Hence, John the Baptist paid for the crime of Elijah,
by being beheaded himself, on orders of Herod.
What ministry did John the Baptist do?
Proclaimed a baptism of repentance (Ac.
13:23-25)…by confessing sins while being baptized (Mt. 3:6)…as a way to prepare
for the coming of the Messiah (Ac. 13:23-25), in order to reveal the Messiah
(Jh. 1:15, 30-31).
Where
did John baptize this baptism of repentance? In the Jordan District in Judaea.
This
is the truth about which John the Baptist performed his priestly ministry. By
birth, he was a priest, being descended from the priestly clan of the Levites,
because his father Zachary (who belongs to the priestly clan of Abijah), and
his mother Elizabeth (a descendant of Aaron), were all members of the levitical
tribe (Cf. Lk. 1:5).
But,
was John the Baptist the priestly Messiah (Heb. 7:1f)? Can the expected savior
of Israel come once more from the levitical line of the Temple priesthood, just
like the Maccabean period?
Because
of his popularity, John the Baptist, was acclaimed by the people as the
priestly Messiah (Lk. 1:17, 76; 3:15). Even Jesus himself said so: “And he, if
you will believe me, is the Elijah who was to return” (Mt. 11:9, 14, 17, 10-13,
Mk. 9:11-12).
But
what is the connection of the priestly messiaship of John the Baptist to the
messiaship of Jesus Christ, according to this gospel of the Apostle John? Let
us continue with the next verses of this gospel.
In verse 34, it says: “Not that I depend on human testimony, no,
it is for your salvation that I speak of this.
“I may be testifying on my own behalf, but
the Father who sent me is my witness too” (Jh. 8:18)…”Besides, the Father who sent me bears witness to me himself” (Jh.
5:37, Jh 2:11+, 6:14-15, 1 Jh. 5:9).
“The people seeing this sign he had given,
said: ‘This really is the prophet who is to come into the world’” (Jh.
6:14)”.
“We accept the testimony of human witnesses,
but God’s testimony is much greater, and this is God’s testimony, given as
evidence for his Son” (1 Jh. 5:9).
In verse 35, it says: “John was a lamp alight and shining and
for a time you were content to enjoy the light that he gave.
“He was not the light, only a witness to speak for the light” (Jh.
1:8).
“Then the prophet Elijah arose like a fire,
his swords flaring like a torch” (Si. 48:1).
“But when he saw a number of Pharisees and
Sadducees coming for baptism, he said to them, “Brood of vipers..” (Mt.
3:7).
Apostle John made Jesus say that John
the Baptist was not the light, but only a lamp, which is a bearer of the light.
As the “Elijah who was to return” (reincarnated Elijah), John the Baptist
possessed the “spirit and power” of Elijah (Lk. 1:17), “who rose like a fire,
with swords flaring like torches” (Si. 48:1). John the Baptist possessed this
character of Elijah when he lashed at the Pharisees and Sadducees who came to
him for baptism: “You, brood of vipers…” (Mt. 3:7). But, John the Baptist, like
prophet Elijah, was merely a lamp, who rose like fire, with swords flaring like
torches. Jesus Christ was the light (Jh. 8:12+). (The theme of light-darkness
contrast came to be used to the mutually hostile worlds of good and evil. Cf.
the Essene texts of Qumran).
Light and lamp must go together.
And so Jesus Christ, as the light, and John the Baptist, as the lamp, must also
go together.
Let us see the last verse,
before we make the conclusion.
In verse 36, it says: “But my testimony is greater than John’s:
The works my Father has given me to carry out; these same works of mine testify
that the Father has sent me.”
“Jesus replied, ‘I have told you, but you do not
believe. The works I do in my Father’s name are my witness” (Jh. 10:25).
What are these works that bear witness that
Jesus is the one sent by the Father? His signs and his miracles.
“This is the first of the signs given by
Jesus: it was given at Cana in Galilee. He let his glory be seen, and his
disciples believed in him” (Jh. 2:11+).
“This was the second sign given by Jesus, on
his return from Judaea to Galilee” (Jh. 4:54). (On the Cure of the
Nobleman’s son).
King Herod believed that such powers
were generated because Jesus was the resurrected John the Baptist (Mt. 14:2).
The
testimony about the Kingdom of Heaven is greater than either John the Baptist
or Jesus Christ individually taken. Our salvation needs both John the Baptist
and Jesus Christ, like the lamp and the light, always taken together. Hence,
the proper connection between John the Baptist and Jesus Christ must be
established clearly and immediately.
What is the real and proper connection
between John the Baptist and Jesus Christ?
As
we said, John the Baptist was the priest Messiah (of the Aaron-Abijah line of
the Levitical priesthood).
How about Jesus Christ? He was not
descended from the priestly clan, like John the Baptist (Heb. 7:14), but was a
descendant of King David (Rt. 7:42, Mt. 1:1+, 9:27+, 12:23, 15:23, 21:9, Lk.
1:32, Jh. 7:42). Therefore, he was a king or royal Messiah, from the lineage of
King David.
These two, therefore, are closely
linked together in the dispensation of salvation. John the Baptist, who was the
priest Messiah, needed Jesus Christ, who was the king Messiah, just like the
two bronze pillars of the Temple, the Jachin (priestly) pillar and the Boaz
(kingly) pillar, supporting together the stability of the theocracy of Israel.
But with the arrest (Mt. 4:12) and
eventual death of John the Baptist, Jesus had succeeded him (Mt. 4:12) in John
the Baptist’s ministry (Mk. 10:40, Jh. 3:36). This event was already foretold
when John the Baptist baptized Jesus Christ in the Jordan River (Mk. 1:7p),
making him the legitimate successor of John the Baptist, since Jesus’ baptism
at the Jordan River was some sort of an ordination to the priesthood. Hence,
after the death of John the Baptist, Jesus Christ, the King Messiah,
legitimately assumed the Priestly Messiaship of John the Baptist, making him
the Priest-King Messiah like the priest-king Melchisedek of old (Heb. 7:1p).
Henceforth, the two bronze pillars of the Temple that supported the stability
of the Old Testament religion and theocracy, became, in Jesus Christ, a one
single bronze pillar (combining unto Himself the kingly and priestly powers) of
the New Testament Church. Jesus Christ’s assumption of both the priestly and
kingly powers is necessary so that he may become like King David, his ancestor,
who was both shepherd (religious) and leader (political) of my people Israel”
(1 Ch. 11:2)
This is the meaning of the words of
Jesus Christ, as written by Apostle John in today’s gospel, when he said: “No, it is for your salvation that I speak of
this” (Jh. 5:35).
Understanding this proper connection
between John the Baptist and Jesus Christ is very important indeed for our
salvation.
This connection is very necessary to
understand and accept the development and legitimacy to the sole claim of
Messiaship by Jesus Christ. Even John the Baptist affirmed this claim of Jesus
Christ while he was still alive when he said: “I am not he (the Messiah), but
the one who follows me is greater than me.” (Jh. 1:15,26,30). “I am baptizing
with water, but He will baptize with the Holy Spirit” (Mk. 1:7, Jh. 1:33, see
also Jh. 3:27-36).
This new understanding of the old
Jewish expectation for the promised Messiah, which was now fully realized in
the one person of Jesus Christ, was also necessary for the realization of the
salvation of the non-Israelites, the pagans, as spoken to in today’s first
reading (Is. 56:1-3, 6-8) by prophet Isaiah. Jesus Christ inaugurated a new
Temple and a new religion
for all mankind, irregardless of race, color
or nationality.
Conclusion:
By way of concluding this present
discussion, after establishing the proper Messianic connection between John the
Baptist and Jesus Christ, let us now put the biblical principle that: it is not
proper and right for the priestly (spiritual) power to assume the kingly
(political) power, just like what happened during the Maccabean times that
created the Hasmonaean and Herodian dynasty which ruled Israel until the
destruction of the Second Temple in 70 A.D. But it is right and proper for the
kingly (political) power to assume the priestly (spiritual) power, as it was
began by King David and King Solomon when, as kings of Israel, started to
build, and finally completed, the
building of the First Temple, and, which precedent, was followed by Jesus
Christ, the Messiah Savior, in order to fulfill what God has spoken through the
prophet that he shall be both “(spiritual) shepherd and (political)leader of my
people Israel” (1 Ch. 11:2).
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